Results for 'Maria Rosa Stanizzo'

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  1.  9
    The Traumatic Experience of Breast Cancer: Which Factors Can Relate to the Post-traumatic Outcomes?Annunziata Romeo, Marialaura Di Tella, Ada Ghiggia, Valentina Tesio, Eleonora Gasparetto, Maria Rosa Stanizzo, Riccardo Torta & Lorys Castelli - 2019 - Frontiers in Psychology 10.
  2. El Liber Mariae de Gil de Zamora.Maria Rosa Vilchez - unknown
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  3. Metaphysical evil revisited.Maria Rosa Antognazza - 2014 - In Larry M. Jorgensen & Samuel Newlands (eds.), New Essays on Leibniz’s Theodicy. Oxford University Press.
     
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  4.  67
    Leibniz: An Intellectual Biography.Maria Rosa Antognazza - 2008 - Cambridge University Press.
    Of all the thinkers of the century of genius that inaugurated modern philosophy, none lived an intellectual life more rich and varied than Gottfried Wilhelm Leibniz. Maria Rosa Antognazza's pioneering biography provides a unified portrait of this unique thinker and the world from which he came. At the centre of the huge range of Leibniz's apparently miscellaneous endeavours, Antognazza reveals a single master project lending unity to his extraordinarily multifaceted life's work. Throughout the vicissitudes of his long life, (...)
  5. María Rosa Menocal, Shards of Love: Exile and the Origins of the Lyric. Durham, NC, and London: Duke University Press, 1994. Pp. xv, 295. $49.95 (cloth); $18.95 (paper). [REVIEW]Diana de Armas Wilson - 1996 - Speculum 71 (4):980-983.
     
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  6.  47
    El exilio de la buena sierpe. María Zambrano.María Rosa Palazón Mayoral - 2008 - Signos Filosóficos 10 (20):61-74.
    Desde las filosofías de la imaginación y vitalista, María Zambrano habla del exilio político. Lo protagonizan los bienaventurados, a saber, los fieles a sus ideales, unos seres libres que no mienten porque no necesitan los disfraces de la maldad. Las fases del exilio son: 1) el destierro o pérdida d..
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  7.  3
    Leibniz: A Very Short Introduction.Maria Rosa Antognazza - 2016 - Oxford, England: Oxford University Press UK.
    Gottfried Wilhelm Leibniz was a man of extraordinary intellectual creativity who lived an exceptionally rich and varied intellectual life in troubled times. More than anything else, he was a man who wanted to improve the life of his fellow human beings through the advancement of all the sciences and the establishment of a stable and just political order. In this Very Short Introduction Maria Rosa Antognazza outlines the central features of Leibniz's philosophy in the context of his overarching (...)
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  8. The Benefit to Philosophy of the Study of its History.Maria Rosa Antognazza - 2015 - British Journal for the History of Philosophy 23 (1):161-184.
    This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...)
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  9.  73
    XII—The Distinction in Kind between Knowledge and Belief.Maria Rosa Antognazza - 2021 - Proceedings of the Aristotelian Society 120 (3):277-308.
    Drawing inspiration from a well-attested historical tradition, I propose an account of cognition according to which knowledge is not only prior to belief; it is also, and crucially, not a kind of belief. Believing, in turn, is not some sort of botched knowing, but a mental state fundamentally different from knowing, with its own distinctive and complementary role in our cognitive life. I conclude that the main battle-line in the history of epistemology is drawn between the affirmation of a natural (...)
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  10. Maria Rosa Antognazza: Leibniz on the trinity and the incarnation. Reason and revelation in the seventeenth century. Trans. By Gerald Parks. [REVIEW]Erwin Schadel - 2008 - Studia Leibnitiana 40 (2):241.
     
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  11. Cervantes y Portugal: de El curioso impertinente a El yerro del entendido de João de Matos Fragoso.María Rosa Alvarez Sellers - forthcoming - Minerva.
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  12. Tendencias y modelos de educación moral.María Rosa Buxarrais Estrada - 2000 - Diálogo Filosófico 47:196-220.
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  13.  6
    María Rosa Antognazza. Leibniz: a very the short introduction. New York, 2016. Oxford University Press. 134pp. [REVIEW]Julián Elizondo - 2022 - Revista de Filosofía 19 (1):97-99.
    Esta obra de María Rosa Antognazza es, como su nombre indica, una breve, si no, brevísima introducción al pensamiento del Autor de Leipzig. A lo largo de unas ciento quince páginas, la filósofa italiana nos guía por el, aparentemente, enrevesado autor. Para quienes no estén familiarizados con la serie A Very Short Introducción, esta es una propuesta de Oxford para no especialistas. De hecho, serán los legos quienes mayor provecho encuentren en esta lectura.
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  14.  36
    Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century.Maria Rosa Antognazza - 2007 - Yale University Press.
    Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human reason. (...)
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  15. The Hypercategorematic Infinite.Maria Rosa Antognazza - 2015 - The Leibniz Review 25:5-30.
    This paper aims to show that a proper understanding of what Leibniz meant by “hypercategorematic infinite” sheds light on some fundamental aspects of his conceptions of God and of the relationship between God and created simple substances or monads. After revisiting Leibniz’s distinction between (i) syncategorematic infinite, (ii) categorematic infinite, and (iii) actual infinite, I examine his claim that the hypercategorematic infinite is “God himself” in conjunction with other key statements about God. I then discuss the issue of whether the (...)
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  16.  70
    Nubiola, Jaime, El compromiso esencialista de la lógica modal. [REVIEW]María Rosa Catana - 1988 - Philosophia:265-273.
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  17. El silogismo aristotélico en la lógica de clases.María Rosa Catana - 1987 - Philosophia (Misc.) 46:93.
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  18. Rosa María Torres.Rosa María Torres & Foro ExMinistros de Educación - 2007 - Polis 5 (16).
     
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  19. Primary matter, primitive passive power, and creaturely limitation in Leibniz.Maria Rosa Antognazza - 2014 - Studia Leibnitiana 46 (2):167-186.
    In this paper I argue that, in Leibniz’s mature metaphysics, primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...)
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  20. Faith and Reason.Maria Rosa Antognazza - forthcoming - In The Oxford Handbook of Leibniz. Oxford - New York: Oxford University Press.
    This contribution discusses Leibniz’s conception of faith and its relation to reason. It shows that, for Leibniz, faith embraces both cognitive and non-cognitive dimensions: although it must be grounded in reason, it is not merely reasonable belief. Moreover, for Leibniz, a truth of faith (like any truth) can never be contrary to reason but can be above the limits of comprehension of human reason. The latter is the epistemic status of the Christian mysteries. This view raises the problem of how (...)
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  21. Writing Without Footnotes: The Role of the Medievalist in Contemporary Intellectual Life: Bernardo Lecture Series, No. 10.Maria Rosa Menocal - 2001 - The Bernardo Lecture Series.
    Argues that academics’ intellectual engagement with a public beyond the walls of their own specialties, and even beyond the walls of the academy, was long a commonplace and significant part of the work of professors and writers in the humanities.
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  22. Maria Rosa Antognazza: Trinita e Incarnazione. Il rapporto tra filosofia e teolgia rivelata nel pensiero di Leibniz.G. Mormino - 2000 - British Journal for the History of Philosophy 8 (3):566-567.
     
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  23.  22
    Corporate Social Responsibility Instruments and the New ISO 26000: Redundant or Complementary?Maria Rosa Rovira Val, Anna Zinenko & Ivan Montiel - 2011 - Proceedings of the International Association for Business and Society 22:316-326.
    The last ten years have seen particularly strong changes in corporate social responsibility, with the introduction of new instruments such as the UnitedNations Global Compact in 2000 and the Global Reporting Initiative Sustainability Reporting Guidelines in 1998. These instruments propose voluntary tools to address CSR. In November 2010, the International Organization for Standardization released the new social responsibility guidance under ISO 26000. It is important to understand the contribution of ISO 26000 to already existing CSR instruments and the connections between (...)
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  24. Ecclesiology, Ecumenism, Toleration.Maria Rosa Antognazza - forthcoming - In The Oxford Handbook of Leibniz. Oxford - New York: Oxford University Press.
    This contribution discusses Leibniz’s conception of the Christian church, his life-long ecumenical efforts, and his stance toward religious toleration. Leibniz’s regarded the main Christian denominations as particular churches constituting the only one truly catholic or universal church, whose authority went back to apostolic times, and whose theology was to be traced back to the entire ecclesiastical tradition. This is the ecclesiology which underpins his ecumenism. The main phases and features of his work toward reunification of Protestants and Roman Catholics, and (...)
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  25. Philosophy and Science in Leibniz.Maria Rosa Antognazza - 2016 - In L. Strickland, E. Vynckier & J. Weckend (eds.), Tercentenary Essays on the Philosophy & Science of G.W. Leibniz. Palgrave-Macmillan. pp. 19-46.
    This paper explores the question of Leibniz’s contribution to the rise of modern ‘science’. To be sure, it is now generally agreed that the modern category of ‘science’ did not exist in the early modern period. At the same time, this period witnessed a very important stage in the process from which modern science eventually emerged. My discussion will be aimed at uncovering the new enterprise, and the new distinctions which were taking shape in the early modern period under the (...)
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  26.  28
    Jerrilynn D. Dodds, María Rosa Menocal, and Abigail Krasner Balbale, The Arts of Intimacy: Christians, Jews, and Muslims in the Making of Castilian Culture. New Haven, Conn., and London: Yale University Press, 2008. Pp. xiv, 395; many black-and-white and color figures and color maps. [REVIEW]María Judith Feliciano - 2010 - Speculum 85 (4):954-956.
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  27. La música como paradigma de las artes. José Vasconcelos.María Rosa Palazon - 2003 - Revista de Filosofía (México) 35 (106):119-134.
  28. Vicente Reynal, El lenguaje erótico medieval a través del Arcipreste de Hita.(Colección Nova Scholar.) Madrid: Editorial Playor, 1988. Paper. Pp. 137. Distributed by Ediciones Humanitas, PO Box 505, Humacao, PR 00661. [REVIEW]María Rosa Menocal - 1991 - Speculum 66 (1):228-230.
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  29. Maria Rosa Antognazza, Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century.Trent Pomplun - 2009 - The Thomist 73 (3):501.
     
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  30. Metáfora y realidad en las poéticas de Leopoldo Marechal, Jorge Luis Borges y HA Murena.María Rosa Lojo - 1993 - Escritos de Filosofía 12 (23-24):69-80.
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  31. Leibniz’s Metaphysical Evil Revisited.Maria Rosa Antognazza - 2014 - In Samuel Newlands Larry Jorgensen (ed.), New Essays on Leibniz’s Theodicy. Oxford University Press. pp. 112-134.
    The category of metaphysical evil introduced by Leibniz appears to cast a sinister shadow over the goodness of creation. It seems to imply that creatures, simply in virtue of not being gods, are to some degree intrinsically and inescapably evil. After briefly unpacking this difficulty and outlining a recent attempt to deal with it, this paper returns to the texts to propose a novel and multilayered understanding of Leibniz’s category of metaphysical evil by reading it against the backdrop of the (...)
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  32. Philosophical Theology and Christian Doctrines.Maria Rosa Antognazza - forthcoming - In The Oxford Handbook of Leibniz. Oxford - New York: Oxford University Press.
    This contribution discusses Leibniz’s views on key Christian doctrines which were surrounded, in the early modern period, by particularly lively debates. The first section delves into his defence of the Trinity and the Incarnation against the charge of contradiction, and his exploration of metaphysical models capacious enough to accommodate these mysteries. The second section focuses on the resurrection and the Eucharist with special regard to their connections with Leibniz’s metaphysics of bodies. The third section investigates Leibniz’s position on predestination, grace, (...)
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  33. The Conformity of Faith with Reason in the “Discours Préliminaire” of the Theodicy.Maria Rosa Antognazza - 2011 - In Paul Rateau (ed.), Lectures et interprétations des Essais de théodicée de G. W. Leibniz. [Studia Leibnitiana Sonderhefte 40]. Steiner. pp. 231-245.
  34. Truth and Toleration in Early Modern Thought.Maria Rosa Antognazza - forthcoming - In Richard Whatmore & Ian Hunter (eds.), Natural Law and Politics. Cambridge: Cambridge University Press.
    The issue discussed in this paper is as topical today as it was in the early modern period. The Reformation presented with heightened urgency the question of how to relate the system of beliefs and values regarded as fundamental by an established political community to alternative beliefs and values introduced by new groups and individuals. Through a discussion of the views on toleration advanced by some key early modern thinkers, this paper will revisit different ways of addressing this problem, focusing (...)
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  35. Leibniz’s theory of substance and his metaphysics of the Incarnation.Maria Rosa Antognazza - 2015 - In Paul Lodge & T. W. C. Stoneham (eds.), Locke and Leibniz on Substance. Routledge. pp. 231-252.
    This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it some (...)
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  36.  14
    Cahiers Éric Weil III: Interprétations de Kant. Textes recueillis par Jean Quillien et Gilbert Kirscher.Maria Rosa Natale - 1993 - Revue Philosophique De Louvain 91 (91):475-479.
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  37. Leibniz’s doctrine of toleration: philosophical, theological and pragmatic reasons.Maria Rosa Antognazza - 2013 - In J. Parkin & T. Stanton (eds.), Natural Law and Toleration in the Early Enlightenment. Oxford University Press. pp. 139-164.
    Leibniz is not commonly numbered amongst canonical writers on toleration. One obvious reason is that, unlike Locke, he wrote no treatise specifically devoted to that doctrine. Another is the enormous amount of energy which he famously devoted to ecclesiastical reunification. Promoting the reunification of Christian churches is an objective quite different from promoting the toleration of different religious faiths – so different, in fact, that they are sometimes even construed as mutually exclusive. Ecclesiastical reunification aims to find agreement at least (...)
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  38. Arguments for the Existence of God: The Continental European Debate.Maria Rosa Antognazza - 2006 - In The Cambridge History of Eighteenth-Century Philosophy, Volume 2. Cambridge University Press.
    This chapter argues that the outbreak of the Protestant Reformation undermined the Christian consensus that unaided human reason could prove God’s existence. As a consequence the issue of the provability of God in principle gained new prominence and had to be addressed in the first instance before entering the discussion of specific proofs of His existence. On the basis of the answers given to the preliminary question of the provability of God’s existence, the chapter discusses eighteenth-century reformulations of a priori (...)
     
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  39. Theory and Praxis in Leibniz’s Theological Thought.Maria Rosa Antognazza - forthcoming - In Wenchao Li & Hartmut Rudolph (eds.), G. W. Leibniz im Lichte der Theologien [Leibniz in the Light of Theology]. Steiner.
    This paper re-assesses the place of theology in Leibniz’s thought focusing on the relationship between theory and praxis. It takes as its point of departure a general conclusion established in previous work, namely that Leibniz’s key formulations of his overarching plan for the reform and advancement of all the sciences, are devoted to a set of objectives which is both shaped by broadly theological concerns and ultimately practical. Against this backdrop, the discussion will then turn to an exploration of how (...)
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  40.  4
    The Oxford Handbook of Leibniz.Maria Rosa Antognazza (ed.) - 2013 - New York: Oxford University Press.
    "This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online. For more information, please read the (...)
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  41. Educação e Emancipação.Maria Rosa Sancho Moreira Máximo - 2000 - Quaestio: Revista de Estudos Em Educação 2 (1):p - 23.
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  42.  5
    La sagesse de l'histoire. Jean-Baptiste Vico et la philosophie pratique.Maria Rosa Natale - 1993 - Revue Philosophique De Louvain 91 (90):249-258.
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  43.  4
    Gilbert Kirscher, Figures de la violence et de la modernité. Essais sur la philosophie d'Éric Weil.Maria Rosa Natale - 1992 - Revue Philosophique De Louvain 90 (88):590-592.
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  44.  49
    Leibniz and Religious Toleration: The Correspondence with Paul Pellisson-Fontanier.Maria Rosa Antognazza - 2002 - American Catholic Philosophical Quarterly 76 (4):601-622.
    As one might expect, throughout his life Leibniz assumed an attitude of religious toleration both ad intra and ad extra. The aim of this paper is to uncover the philosophical and theological foundations of Leibniz’s views on this subject. Focusing in particular on his epistolary exchange with the French Catholic convert Paul Pellisson-Fontanier, I argue that neither toleration ad intra nor toleration ad extra is grounded for Leibniz in indifference toward the content of revealed religion. On the contrary, Leibniz remained (...)
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  45. Natural and supernatural mysteries: Leibniz’s Annotatiunculae subitaneae on Toland’s Christianity not Mysterious.Maria Rosa Antognazza - 2013 - In W. Schröder (ed.), Gestalten des Deismus in Europa. Wiesbaden: Harrassowitz Verlag. pp. 29-40.
  46. Previously unpublished works by Leibniz on controversies about the trinity.Maria Rosa Antognazza - 1991 - Rivista di Filosofia Neo-Scolastica 83 (4):525-550.
     
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  47. The Cambridge History of Eighteenth-Century Philosophy, Volume 2.Maria Rosa Antognazza - 2006 - Cambridge University Press.
     
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  48. Il rapporto fede-ragione nel pensiero Leibniziano.Maria Rosa Antognazza - 2010 - Rivista di Filosofia Neo-Scolastica 102 (4):619-632.
     
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  49.  14
    Debilissimae Entitates? Bisterfeld and Leibniz’s Ontology of Relations.Maria Rosa Antognazza - 2001 - The Leibniz Review 11:1-22.
    Over the past decades a number of scholars have identified Johann Heinrich Bisterfeld as one of the most decisive early influences on Leibniz. In particular, the impressive similarity between their conceptions of universal harmony has been stressed. Since the issue of relations is at the heart of both Bisterfeld and Leibniz’s doctrines of universal harmony, the extent of the similarity between their doctrines will depend, however, on Bisterfeld and Leibniz’s respective theories of relations, and especially on their ontologies of relations. (...)
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  50.  13
    Leibniz lecteur de Spinoza: La genèse d’une opposition complexe. [REVIEW]Maria Rosa Antognazza - 2009 - The Leibniz Review 19:71-75.
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